The Modern Purity Test: JNU's Prof Illustrates How Casteism Prevails in Corporate India's Hiring Halls

New Delhi-In a revealing podcast conversation that punctures the glossy veneer of corporate meritocracy, renowned JNU sociologist Professor Surinder Jodhka systematically detailed how India's ancient caste hierarchy has not been dismantled by modernity but has instead evolved, finding new and insidious ways to reproduce itself within the glass-and-steel fortresses of the country's corporate sector.

The discussion, hosted by comedian Kunal Kamra, moved beyond theoretical debates to ground-level, empirical evidence, exposing how hiring practices, notions of "merit," and even office canteens become sites for enforcing social hierarchy.

Prof. Jodhka shared his academic and personal journey, explaining how he became a leading voice on caste despite not being Brahmin or Dalit. Growing up in Haryana with roots in pre-Partition Punjab, he recalled his initial discomfort with caste discussions during his sociology Master’s at Pune University in 1980. “The caste taught in classrooms was very different from the caste I saw on the ground,” he said, noting that textbook depictions often centered on a Brahman-centric system tied to the Manusmriti.

This disconnect led him to initially avoid caste in his PhD, focusing instead on agrarian changes and green revolution dependencies. However, the 1990s Mandal Commission protests and caste atrocities in places like Tsundur and Karamchedu shifted his perspective. Teaching in Surat and Hyderabad exposed him to real-world caste dynamics. “I realized there’s more to it,” he reflected, emphasizing empirical fieldwork as key. His Sikh identity gave him an “advantage,” allowing clearer observation from society’s “corners.” This outsider perspective shaped his approach, prioritizing ground realities over ideological narratives.

From 'Book View' to 'Field View’: Re-framing the Caste Lens

A central thrust of Prof. Jodhka’s argument was the need to "re-frame" caste itself. He challenged the dominant "book view" of India, a colonial and nationalist construct that imagines a homogenous Hindu society rigidly structured by the Brahminical varna system.

His core definition reframes caste not as a question of ritual purity but of power and material exclusion: "Caste means hierarchically seeing people... seeing another human being as smaller. You see someone as bigger than yourself. These are ascribed-based hierarchies."

He challenged the notion that India is a “Hindu country organized around caste” with Brahmins at the top and Manusmriti as the guiding text.

He highlighted alternative traditions like Buddhism, Jainism, Sikhism, and Bhakti saints (e.g., Kabir, Ravidas) that resisted Brahmanism. In Punjab and Haryana, Brahmins were often “service providers” with lower status than dominant groups like Jats or Gujjars. “In a Jat village, the Jat matters; Brahmins aren’t obsessed over,” he explained. Caste exists beyond Hinduism, in Sikhs, Muslims, and Christians. For instance, Muslim Ashrafs claim lineage to Prophet Muhammad, not Brahmin conversion. Hierarchies vary regionally: no Kshatriya category exists in Kerala or Tamil Nadu, and Punjab’s Rajputs are OBCs, not upper castes. In Bihar, Bhumihars claim Brahmin status in some areas but dominate others.

Jodhka critiqued the “book view” of India- a homogenized, Hindu-dominated narrative rooted in colonial Indology and adopted by nationalists. Colonial scholars relied on Brahmin informants, perpetuating a Brahman-centric view. Anti-caste movements, including Tamil Nadu’s Non-Brahmin Movement, often reacted within this framework, focusing on anti-Brahmanism. He urged reframing caste to reflect its diverse, region-specific realities.

Corporate India: The Denial and the Dirty Secret

A significant portion of the conversation focused on the corporate sector, which Prof. Jodha exposed for its blatant denial and covert perpetuation of caste.

He revealed that when researching corporate hiring, companies initially outright deny the role of caste, claiming to hire purely on merit. However, upon closer examination, a different picture emerges.

Jodhka explained, "They say, 'We don't look at caste at all.'... But then you slowly start to unravel it... They say, 'We look for fit.' And to gauge this 'fit,' they ask about family background, what your parents do, what your brother does."

Companies often avoid open advertisements to prevent a flood of applications. Instead, they go to hiring agencies (like Naukri.com) and ask for a small, curated list of candidates (e.g., 25 applications for 3 jobs). This outsourcing is the first point where bias can be introduced.

After testing for technical skills, the interview focuses on a vague concept called "fit with the company culture." Jodhka states that this is where caste is actually gauged.

To determine this "fit," interviewers ask questions about family background:

• "What does your father do?"

• "What does your mother do?"

• "What does your brother do?"

• "What is your family background?"
  Through these answers, they identify the candidate's social and caste background.

 He states that sometimes, executives are blunt, saying, "As soon as they open their mouth, you know this person is from another category," indicating immediate disqualification based on perceived caste identity.

 In some sectors, like manufacturing, this discrimination is physical. Jodhka reports that in some units, "There are separate canteens for Dalits and non-Dalits."

The Business Case for Inclusion: Beyond Quotas

Moving beyond critique, Prof. Jodhka made a powerful pragmatic argument. Corporate resistance to diversity, often framed as a fear of falling standards, is a profound economic miscalculation.

He argued that a business model reliant on a small, privileged consumer base is inherently limited. "If your consumer base is 3% and you can make it 30%, your business will grow tenfold... This is not a zero-sum game. It is a win-win game," he asserted.

Empowering the vast marginalized majority by providing them with equitable employment and spending power is, in his view, the key to unlocking India's true economic potential. Inclusion isn't a social welfare project; it is a strategic business imperative for exponential growth.